TRUTHS TURNED UPSIDE DOWN,

BROUGHT TO SCRIPTURE TO BE SET UPRIGHT.

WHILE we look upon man as the party seeking, and God as the party sought, we shall bend and force our religious views to meet this error. But, if we keep in mind that Jesus came 66 to seek and to save" us, we shall be saved from much mistake and confusion.

Again, while we look upon God as the party that is to be reconciled, and man as the party desirous of the reconciliation, we shall be inclined to bend and distort the doctrines of Scripture, to agree with our mistake.

But, if we perceive, and remember, that the persons who are now Christians, "when they were enemies, were reconciled to God by the death of his Son," we shall be unable to persevere in that error.

While we imagine that Heaven was purchased for us by the blood of Jesus, we are apt to force other doctrines into a form, to agree with this error.

But, if we recollect that "we are bought;" that it is “the Church," or assembly of his people, which God has purchased with so precious a price; we shall, by Scripture truth, be saved from much human error.

While we think that we need be, or can be, acquitted, and accounted innocent, after having failed to overcome any temptation to sin, we must bend the words of God. to make them agree with this idea.

But, if we learn from the Scripture, and feel how it necessarily agrees with reason, that "God will not at all acquit,' but does freely forgive, iniquity, transgression,

D

and sin," we shall be saved from much confusing error; and shall no more imagine, that Justice forbids free forgiveness; or that Love could seek to acquit one who had really done wrong. Erroneous ideas on this subject lead to most perverted views of God's supposed character, as well as to degradation of man's actual character; and to a sad degree of mystery and equivocation, both attributed to God, and practised by religious men, whose religion is biassed by the errors here mentioned; all of which errors stand in connexion with one another; all being often asserted or maintained by men who prefer what seems an ingenious scheme, and is felt to be less galling to human pride; to that which Scripture plainly states, and which is found to be really in accordance with the character of the GOOD GOD, and with the necessities of bad men.

"The simplicity of Christ" pleases many religious men not the simple Christianity which sees "God in Christ reconciling the world unto Himself:"-1st, By declaring free forgiveness. 2dly, By producing true holiness-that God may be pleased-by his sons being happy.

While we think that Christ is a Mediator on our part towards God, that God may receive us; we complicate the difficulty of understanding the Lord as our Saviour, or as our example. But, if we remember that "for this cause He is a Mediator,"-" that we" (who are so inclined to reject his blessings) "might receive" what God freely promises then we shall see the consistency of God's character, who not only gives, but pleads with us to receive his blessings, because He will have us to be saved. While we allow our prejudices, or our laziness, or anything else, to prevent us from inquiring into the truth of

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these matters; or while we allow ourselves to be frightened by the false assertion, that these are dangerous inquiries, we shall remain in perplexity and pain, if not in unbelief.

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But, if a more noble" spirit, given by God, is not quenched in us; and if we, boldly, but prayerfully, "search the Scriptures whether these things are so," then we shall see "the light of the knowledge of the glory of God in the face of Jesus Christ," the Light of Life.

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SUCCESS OR FAILURE IN EXPLANATION.

In order to a satisfactory result, when one person has to explain anything to another, it is chiefly necessary that the person to whom the explanation is offered, should really and sincerely try to understand what the other would express.

It is very desirable that the explainer should use such words, and such manner, as shall best express his mind; but, though he speak never so clearly, if the other is listening without that real desire to understand, language will always afford to a disputer, opportunity of raising questions, and of misrepresenting assertions—and so, of confounding, as the disputer thinks, the other; but really himself is the confounded one; for the other still knows what his own meaning is, though he may be grieved at his failure to lead his friend to understand it, and profit by it; while the disputer has missed what, perhaps, might have been a real increase of wisdom or knowledge to him, and certainly what would have been an oppor

36 ON SUCCESS OR FAILURE IN EXPLANATION.

tunity of manly, friendly, and wise intercourse and exchange of ideas.

Often very imperfect language conveys to the hearer the mind of the speaker, when that spirit of attention and desire to understand fairly is aroused. It would seem as if some influence, unseen, of spirit upon spirit, was the awakener of this feeling. Some persons possess the power of awakening it very remarkably, and these often by no means eloquent men. But they are men whose purpose is, not merely to conquer in argument, but to impart to others some good thing; not that they may be masters over the others, but that the others may be informed, and become equal, in this respect, to them.

There is a very different influence, which, from some outward similarity, may be mistaken for this. It is more common and more popular. It is that which leads the hearers to attend to the speaker, or writer; to follow his arguments, and to receive them unquestioned, and as unquestionable. This makes the speaker master, and the hearers, so influenced, slaves. But it works much easier and faster than the higher influence. And this is why false religions, or true religion falsely set up (which is fearfully frequent), make such sudden progress; but it is a progress of destruction, morally and spiritually. God, and wise, good men, will use no such hurried means. If men will not try to understand, the truth will keep; and those who would proclaim truth will be persevering, but not impatient.

DUTY AND DEBT.

DUTY concerns that which we ought to do.
Debt concerns that which we ought to give.
That which we do, is an action.

That which we give, is a substance.

An action done has no existence. It passes, in the performance of it, and can never be again. An exactly similar action may be again, but not the same action.

A substance has existence. It has a place and an endurance. It may remain long in the same state, and does not cease to exist when it is acted upon, or used. The very same substance may be given many times.

So, if I do not give the thing I ought to give to-day, I may give the very same thing to-morrow, and pay the debt I owed.

But if I do not do to-day, the act I ought to do to-day, I cannot do that act to-morrow. I may do an act similar; but the duty was omitted, and no future performance of a duty can fulfil that act which I ought to have done yesterday.

There are points of just comparison between duty and debt; between something owed, and something that ought to be done. But that comparison must be limited, or else we shall get into confusion and error.

The thing I owed (money, or any other substantial thing), can be paid by me, or for me, and the obligation of debt is no more. As far as that is concerned, my obligation is fulfilled.

The act I ought then to have done, can, now, never